as God, Intellect--and in that of Quality, as The Virtues--and in that
of Quantity, as The Mean--and in that of Relation, as The Useful--and in
that of Time, as Opportunity--and in that of Place, as Abode; and
other such like things], it manifestly cannot be something common and
universal and one in all: else it would not have been predicated in all
the categories, but in one only.

[Sidenote: 1096b] Thirdly, since those things which range under one
[Greek: _idea_] are also under the cognisance of one science, there
would have been, on their theory, only one science taking cognisance of
all goods collectively: but in fact there are many even for those which
range under one category: for instance, of Opportunity or Seasonableness
(which I have before mentioned as being in the category of Time), the
science is, in war, generalship; in disease, medical science; and of the
Mean (which I quoted before as being in the category of Quantity), in
food, the medical science; and in labour or exercise, the gymnastic
science. A person might fairly doubt also what in the world they mean by
very-this that or the other, since, as they would themselves allow, the
account of the humanity is one and the same in the very-Man, and in any
individual Man: for so far as the individual and the very-Man are both
Man, they will not differ at all: and if so, then very-good and any
particular good will not differ, in so far as both are good. Nor will it
do to say, that the eternity of the very-good makes it to be more good;
for what has lasted white ever so long, is no whiter than what lasts but
for a day.

No. The Pythagoreans do seem to give a more credible account of the
matter, who place "One" among the goods in their double list of goods
and bads: which philosophers, in fact, Speusippus seems to have
followed.